Section One: Introduction on Biblical Worship
As a former Protestant, I hear a lot of a lot of people define worship to be emotion + music + personal expression, praising God and “worshipping” Him through music and that is soft, gentle, and uplifting.
Even the English definition of the English word “worship” says that it is…
the feeling or expression of reverence and adoration for a deity.
However, many people do not realize that this is most definitely not worship, and that the Early Church actually had a definition of worship that is completely different that the one Protestants have that is dependent on music and expression.
We will be going over what exactly worship is, that we may not worship God in ignorance, but truly worship Him in Spirit and in Truth, as His Holy Church has done for centuries up to this day.
Semantics
Before we dive into this topic, it is important to discuss the semantics behind the word “worship”.
-
- Worship in Greek is λατρεία (latreia), which quite literally means service.
-
- There is another word for worship in Greek, which is προσκύνησις (proskýnēsis), which literally means to move toward someone or something like a dog.
The idea was to convey a sense of humility, respect and honor, by prostrating, bowing, or kneeling like a dog.
However, this word wasn’t only used for God. It was also used between man as well. When the word was used for God, it typically referred to worship. When it was used for men, it typically referred to veneration or honor.
Example
For example, Exodus 34 says:
13 But rather, you are to tear down their altars and smash their sacred pillars and cut down their Asherim
14 For you shall not worship (προσκυνήσητε, proskynísete) any other god, for the Lord, whose name is Jealous, is a jealous God.
Exodus 34:13-14
Here, προσκύνησις (proskýnēsis) is used to mean worship and that it shouldn’t be done to other gods.
However, in other places of the Bible, it is used as respect, veneration, honor, and humility between men.
For example, in Genesis 23:7 LXX, Abraham bowed down (προσεκύνησεν, prosekýnisen) to the people of Hebron, but he was obviously not worshipping them.
7 Abraham rose and bowed (προσεκύνησεν, prosekýnisen) to the Hittites, the people of the land.
Genesis 23:7 LXX
There are multiple more examples where προσκύνησις (proskýnēsis) is used between men, not as worship, but as veneration, honor, and humility.
However, since that is not really relevant to the point, I will not go further into detail. I just explained to show that there are two words for worship in the Bible: λατρεία (latreia) and προσκύνησις (proskýnēsis).
However, as we have said, the meaning of the word προσκύνησις (proskýnēsis) can depend greatly on the context of the passage.
See here: https://www.blueletterbible.org/lexicon/g4352/kjv/lxx/0-1/#lexResults
Worship in the Old Testament
Now that we understand the two Greek words that are translated into English as “worship”, let us study the Scriptures to understand what worship really is.
To understand what worship is, and always has been, we first have to look at the Old Testament and see what worship was in those days.
Why? Because the New Testament is the fulfillment of the Old Testament, not the abolishing or replacement of it.
Worship in the Old Testament consisted of sacrifice, and really, IS sacrifice.
26 And we said, “Let us do thus, to build this altar, not for the sake of produce nor for the sake of sacrifices,
27 but so that this may be a testimony among us and you, and among our generations with us, to serve (λατρεύειν, latrévein) service/worship (λατρίαν, latrían) to the Lord before Him in our produce and in our sacrifices and in the sacrifices of salvation; and your children will not say to our children tomorrow, ‘You have no share in the Lord.’”
Joshua 22:26-27 LXX
Scripture makes clear that worship here is offering service to God. This can be done via offering sacrifices.
If you are still not convinced that λατρεία (latreia) means service, look at Deuteronomy 28:47-48 LXX where God punishes the Israelites, saying “you will serve (λατρεύσεις, latréfseis) your enemies”. What’s the reason? “You served (ἐλάτρευσας, elátrefsas) not the Lord with joy…”.
47 “Because you did not serve (ἐλάτρευσας, elátrefsas) the Lord your God with joy and a glad heart, for the abundance of all things;
48 therefore you shall serve (λατρεύσεις, latréfseis) your enemies whom the Lord will send against you, in hunger, in thirst, in nakedness, and in the lack of all things; and He will put an iron yoke on your neck until He has destroyed you.
Deuteronomy 28:47-48 LXX
See how the Greek word for worship, λατρεία (latreia), really does mean service? Because God is saying that he will allow the Israelites to give λατρεία (latreia) to their enemies as punishment for not giving λατρεία (latreia) to God.
However, God is obviously not saying that they will deeply admire or adore them. That just doesn’t make any sense.
See how λατρεία (latreia) is used in other parts of the LXX here: https://www.blueletterbible.org/lang/lexicon/inflections.cfm?strongs=G3000&t=KJV&ot=LXX&word=ἐλάτρευον
Sacrifice in the Old Testament
Now, let’s look at sacrifice in the Old Testament. Sacrifice has always been offered by priests. According to Revelation 1:6, we are all priests through Christ by sharing in His priesthood.
However, this isn’t anything new. God also told the Israelites that they would be a kingdom of priests in the Old Testament too.
6 “‘and you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the sons of Israel.”
Exodus 19:6
Saint John the Theologian was drawing back to this verse and referenced it in Revelation.
Now, by this, we know that there is one Priesthood, but two ways of participating in it. There is the Ministerial Priesthood and the General Priesthood, which God called Israel to be in Exodus 19:6, which we just read.
The Ministerial Priesthood was in charge of the physical temple, liturgy, and altar in which sacrifices were offered.
The General Priesthood was in charge of the spiritual temple, which is the body where God dwells in after Christ. They would offer spiritual sacrifices, as the Holy Prophet King David stated:
17 The sacrifices of God are a broken spirit;
A broken and a contrite heart, O God, You will not despise.
Psalm 51:17
Notice how David does not say that a broken and contrite heart are LIKE a sacrifice to God, but that rather they ARE sacrifices to God. These are the spiritual sacrifices to God that the general priesthood offers.
Now, it is important to note that the Israelites in the Old Testament were called to be holy temples for God to dwell in, but that this would not happen until Jesus came and gave the Holy Spirit at Pentecost.
For the Jews were still fresh from Egypt and needed to be prepared first for the things to come.
Worship in the New Testament
The New Testament also upholds that worship is about service, that is, sacrifice.
Saint Paul says that offering one’s life to God is indeed worship.
1 Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your reasonable worship (λατρείαν, latreian).
Romans 12:1
These are the spiritual sacrifices that David offered to God; a broken and contrite heart and spirit. That is, the surrendering of the whole being to God and entrusting your whole life to Him.
Sacrifice in the New Testament
Like the Old Testament, the New Testament also follows the theology that there is one Priesthood, but two ways of participating in it and offering sacrifice to God as worship.
5 And you, as living stones, are being built a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.
1 Peter 2:515 Through Him, therefore, let us offer up a sacrifice of praise continually to God — that is, the fruit of lips that confess His name.
16 And do not forget doing good and sharing, for with such sacrifices God is well-pleased.
Hebrews 13:15-16
Therefore, we know that worship is not limited down to only praising and adoring God and having reverance for Him. True worship is living faith in Christ. It is everything we do for Him, whether it be giving to the poor, praying, asceticism, etc.
Ministerial Priesthood in the New Testament
Then there is also the Ministerial Priesthood, which is to serve and minister to the people. They are also in charge of the physical temple, liturgy, and altar in which offerings are sacrificed. These are mainly performed by the ordained Bishops and Presbyters.
But every Lord’s day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure.
But let no one who is at odds with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned.
For this is that which was spoken by the Lord: “In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations.”
Didache (50-150 AD), Chapter 14.
Didache here recalls the prophecy in Malachi 1:11, which says that incense and a pure sacrifice will be offered to God’s name.
And, no, it’s not talking about spiritual sacrifices like prayer as incense and our lives as a sacrifice because, remember, these things were already done everywhere at the time.
Anyone could offer spiritual sacrifices everywhere, but could NOT offer physical sacrifices anywhere but the Temple in Jerusalem, not even in Jewish synagogues.
So Malachi 1:11 is clearly talking about prophecy where physical incense and offering will be able to be offered to God everywhere instead of only the Temple in Jerusalem. This new offering is the Eucharist, the body and blood of the Lord.
Remember, only priests can offer sacrifices to God. This is the Ministerial Priesthood of the New Testament; the office of the Bishop and the Presbyter, who are the only ones who can offer these holy gifts upon the altar in Liturgy.
Purpose of Two Participations of the Same Priesthood
In the Old and New Testament, God calls all His children to be Priests so that they can offer their whole lives as a sacrifice to God.
Everyone is called to dedicate their whole lives and live for Him. That is why we are called to glorify God in everything that we do in 1 Corinthians 10:31.
Whether we perform prayers, praise, repentance, good works, mercy and charity, or asceticism and fasting, these are all ways in which we offer our whole lives to God and thus appropriately worship Him via our spiritual sacrifice.
The Ministerial Priesthood is set in place to offer the Eucharist and administer the sacraments for the sake of the Church. They also teach, govern, shepherd, and guard Apostolic Doctrine for the sake of the people.
It is basically God putting people in place to give us what we need in the church as Paul says here:
1 Thus let a person regard us as servants of Christ and stewards of the mysteries of God.
1 Corinthians 4:1
Ezekiel 44:10, 13, 15 also makes it clear that this was also the case in the Old Testament. God says that the Ministerial Priests of the Old Testament were in charge of “the holy things”, the “most holy offerings”, and serve to minister for the sake of the people. They are servants of God for the congregation.
This method of worship doesn’t even change in Heaven.
Heavenly Liturgy/Service/Worship
Heavenly Worship doesn’t change either. It follows the same definition of biblical λατρεία (latreia).
1 But the main point concerning the things being said: we have such a High Priest, who sat at the right hand of the throne of the Majesty in the heavens,
2 a minister (λειτουργὸς, leitourgos) of the holy things and of the true tent, which the Lord pitched, not man.
Hebrews 8:1-2
See how the liturgical worship of the Old Testament is preserved in the New Testament? It didn’t and shouldn’t disappear. It carries on to our life.
Christ, here, gives λατρεία (latreia) to God for the sake of man in Heaven as the High Priest in the Heavenly Tabernacle. Old Testament worship is visible even in Heaven!
Heaven has an altar and has martyrs underneath it (Revelation 6:9).
This practice is preserved in the Eastern Orthodox Church, the practice itself dating back to the earliest centuries of Christianity when Christians would gather to have Liturgy on the tombs of Christian Martyrs. There is incense offered in Heaven (Revelation 8:3-4) Heavenly Worship is antiphonal (Revelation 4:8, 5:12, 5:14, 19:1-3). Antiphonal means call and response, as seen in Eastern Orthodox Liturgies. There are prostrations and kneeling in Heavenly Liturgies (Revelation 4:10, 7:11). This practice is also preserved in Orthodox Liturgies where people literally kneel, bow down, and prostrate. Heavenly Liturgy has a hierarchy too. There are thrones, 24 Elders, Angels and Archangels, Cherubim and Seraphim, and a Great High Priest, which is Christ.
Participation in Heavenly Liturgy
We participate in this Divine Liturgy in Heaven here on Earth too.
19 Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place by the blood of Jesus,
20 by a new and living way opened for us through the curtain, that is, his body,
21 and since we have a great priest over the house of God,
22 let us draw near to God with a sincere heart and with the full assurance that faith brings, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water.
Hebrews 10:19-2222 But you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to thousands upon thousands of angels in joyful assembly,
23 to the church of the firstborn, whose names are written in heaven. You have come to God, the Judge of all, to the spirits of the righteous made perfect,
24 to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.
Hebrews 12:22-24
See how the Holy Apostle Paul makes it clear that we participate of the Liturgical Worship in Heaven? That is why our Liturgies have always been Liturgical, as it has always has been since the Old Testament, up to the New Testament.
For God revealed to Moses the Liturgical structure of worship in Heaven.
5 They serve at a sanctuary that is a copy and shadow of what is in heaven. This is why Moses was warned when he was about to build the tabernacle: “See to it that you make everything according to the pattern shown you on the mountain.“
Hebrews 8:5
So if God wanted HIS Liturgy to be on Earth, that we may participate of the Heavenly on Earth, together with the Heavenly Hosts and all the Saints in Heaven, why would modern Protestants today lose this structure of worship?
Cherubic Hymn
That is why in some Liturgies, they have a hymn called “The Cherubic Hymn” saying:
We who mystically represent the Cherubim, and who sing the thrice-holy hymn to the Life-Giving Trinity, let us now lay aside all earthly care, that we may receive the King of All, who comes invisibly upborne by the Angelic Hosts. Alleluia, Alleluia, Alleluia.
Indeed, that we may receive the body and blood of our Lord, who ministers in the Heavenly Tabernacle.
Thus, we have seen that even Heaven’s worship is: Liturgical Communal Sacrificial (centered on the Lamb) Filled with incense, chanting, prostration Ordered and hierarchical Joyful and triumphant Led by Christ the Great High Priest
In other words, Heaven’s worship IS the Divine Liturgy; perfected and unveiled. Earthly liturgy is not a human invention. It is participation in the heavenly liturgy. This is exactly why the early Church structured worship the way it did; not like a modern praise band, but like Revelation.
Conclusion
Now we see that true worship to God is offerings, sacrifice, and service towards Him. Whether these are spiritual sacrifices or physical ones, this is true worship according to Scripture.
How come a lot of Protestants seem to miss this and say that worship is about professing love and admiration for someone or something, especially through praise (music)?
That is a thing I’ve noticed in my transition from Protestantism to Orthodoxy. That is, that Protestants see “worship” as the tickling of their ears and the warmth of their feelings.
Example: When prots say “this song really moved me”, they really mean “this song gave me a feeling”.
I remember singing an Orthodox hymn to someone which was more western and modern than traditional ancient chant and that person responded with “that sounds beautiful”.
That really got me thinking.. Is the ancient chants that our forefathers chanted not beautiful? Why was the modern one beautiful? Is that what Protestants look at when offering their worship to God?
Let us have a few words from Saint Nicodemos the Hagiorite.
Saint Nicodemos the Hagiorite on Instrumental Elevation
The second sense is that of hearing and one must be careful to guard it from corrupt melodies,
which are composed for pleasure and which pour out the sweet honey of sound unto the ears…
First, these hedonistic and worldly songs tend to weaken the manly and proud bearing of the soul
so that it becomes effeminate and lethargic as it listens to these sweet sounds.
Secondly, these sensual songs tend to fill up the mind
with the many passionate images which they describe.
Thirdly, let us suppose that even if the persons doing the singing are not seen
—and especially when these may be women—, nevertheless the songs themselves are capable of impressing the imagination,
moving the desire of the heart and drawing out an assent from the soul.
…St. Gregory the Theologian in one of his paschal homilies said:
“Let us not have the flute played to our hearing.”
And in his Iambic Poetry he wrote:
“Block your ears with wax, and foolish words hear not, nor pleasant songs or thrilling melodies.”
…At this point I recall an improper custom that is connected with worldly weddings.
After the couple has been blessed and the people have sat at table, the bishop or priest being present,
it is customary during the course of the meal for musicians to come and play musical instruments and sing songs.
I regard this custom improper and unbecoming for Christian people.
-Nicodemos of the Holy Mountain: A Handbook of Spiritual Counsel, Chapter 4: Guarding the Sense of Hearing, Page 98.
Link to citation: https://dokumen.pub/nicodemos-of-the-holy-mountain-a-handbook-of-spiritual-counsel-0809130386.html?utm_source
Synthesis on Instrumental Elevation
Having read what Saint Nicodemos of the Holy Mountain has to say about instruments and the feelings they bring, this is why the Early Church absolutely HATED instruments, with some, like Clement of Alexandria, calling them trash.
Worship isn’t about “feeling” good or giving God music that is “beautiful”.
Worship does not consist of beautiful melodies and the Early Church understood this; for by worshipping this way, we worship God carnally, and not spiritually, with melodies that “touch the soul”.
I feel like this theology is completely absent among most low-prot denominations, who have forgotten what worship really is, and how the Early Church lived and practiced it.
We worship with sobriety, nous, and compunction. Never with sensual stimulation.
So, believe it or not, worship has NOTHING to do about “feeling” God or feeling something emotional or whatever people have told you worship is.
Worship is not defined by feelings. Worship does not depend on feelings and is not for the sake of feelings. It is not an emotional experience. Emotional stimulation should never be confused with the presence of God.
Emotions may come or not, but worship remains the same. It is not dependent on emotions or feelings. Worship is about offering. It’s always been about offering.
Music was never the definition of worship in the Early Church, nor in the New Testament. It is all about offering.
Ask the Holy Spirit for guidance and understanding on this. After all, truth is received. If I tell you the truth, you may not get it at first. That is not my job to convince you. That is up to the Holy Spirit to those who seek the truth.
But given that this theology is almost completely absent from most low prot denominations, you may never truly understand what worship really looks like until you step into an Orthodox Church.
Side note: I just wanted to clarify that there is nothing wrong with beautiful music in Church. My point addresses those who define worship or reduce it to beautiful melodies.
Reaffirmation of What Worship Is
Though the ignorant use music and adoration as worship, the true Christian offers his whole life as worship.
Worship is, and always has been, about giving service to God; that is, offering sacrifices to Him.
Look at https://biblehub.com/greek/strongs_2999.htm to see what I mean. Remember, the Greek word for worship is λατρεία (latreia), which literally means service. It always has meant service.
You will see a few examples of how λατρεία (latreia) is used. For example, John 16:2 uses the word to imply that the persecutors of the Christians will believe that by killing them, they will worship God by doing Him a service and upholding His truth by living for Him and killing all the heretics (Christians) in His name. Obviously, this is not the case, but it is just to show what λατρεία (latreia) referred to.
It then lists Romans 9:4, referring to the fact that worship originated from Israelites, which is true, if you read the Law of Moses, which has instructions on worship. λατρεία (latreia) is translated here as “the temple service” in some translations.
It then lists Romans 12:1, which we have discussed already. Paul is referring to the temple service, or worship, or sacrifices, of the Old Covenant and how the new sacrifices in the New Covenant are us.
It then lists Hebrews 9:1, using λατρεία (latreia) to the regulations of “worship” here of the Temple. So Paul is saying that the Old Covenant had an earthly sanctuary in which people “worshipped”. Meaning, sacrifices. Cause that’s what you do in a Temple.
Lastly, we are given Hebrews 9:6-7 as the final example where λατρεία (latreia) is used. Notice the context. Paul is saying that the priests would enter the tabernacle and perform λατρείας (latreias).
Notice though, in verses 8-9, how Paul connects λατρείας (latreias) to the temple service of the priests and how it wasn’t perfect yet, but rather a preparation of the true worship that was to come.
Conclusion
So if we are being faithful to the Greek, the real translation for “worship”, which in Greek is λατρεία (latreia), is service.
In my opinion, we should get rid of the word “worship” and replace it with a word that actually captures the full meaning of λατρεία (latreia) as it is used in Scripture.
So let’s get the word worship out of here and replace it in our minds with what the Greek really says it is: service, offering, giving to God. That’s all worship is.
This is a little excerpt of our liturgies:
Deacon: Again, and again, in peace let us pray to the Lord.
Choir: Lord, have mercy.
Deacon: Help us, save us, keep us o God by thy grace!
Choir: Lord, have mercy.
Deacon: Calling to remembrance of our Holy Immaculate, Most Blessed, Glorious Lady the Theotokos and Ever-Virgin Mary.
Choir: Most Holy Theotokos, save us.
Deacon: Let us commend ourselves and all our lives into Christ our God.
Choir: To thee, o Lord.
Priest: For thine is the might, the power, and the glory, of the Father, and the Son, and the Holy Spirit, now and ever and unto ages of ages.
Choir: Amen.
Notice the part where the Deacon says “Let us commend each other and all our lives into Christ our God”. That is what worship is. Worship is surrender, to entrust, to offer oneself completely. Because, again, worship is service, or giving, or offering.
That is why I said that you may not see the fullness of worship unless you step into an Orthodox Church where worship does not revolve around music and adoration, but living faith in Christ.
Through the prayers of the Holy Fathers, Lord Jesus Christ, our God, have mercy upon us and save us.
Section Two: Second Word for Worship
Now, as we have already discussed, there is a second word that English Bibles render as “worship”.
There is another word for worship in Greek, which is προσκύνησις (proskýnēsis), which literally means to move toward someone or something like a dog.
The idea was to convey a sense of humility, respect and honor, by prostrating, bowing, or kneeling like a dog.
However, this word wasn’t only used for God. It was also used between man as well. When the word was used for God, it typically referred to worship. When it was used for men, it typically referred to veneration or honor.
We have also seen an example of this word being used in Exodus 34:13-14 LXX where God tells the Israelites to not worship (προσκυνήσητε, proskynísete) any other god, but then see Abraham in Genesis 23:7 LXX, in which he bowed down (προσεκύνησεν, prosekýnisen) to the people of Hebron.
Therefore, we know, by the definition of the word, that προσκύνησις (proskýnēsis) is a word used for reverence, veneration, honor, and humility. All these words can be renderings for the word, but the literal definition of προσκύνησις (proskýnēsis) will always be “to move toward someone or something like a dog”. That is why the word is sometimes just rendered as the phrase “bow down” in some areas.
Veneration ≠ Worship
Now, clearly, there are proper ways to bow down before someone in reverence and wrong ways in which we make it “worship”.
7 So Abraham rose and bowed (προσεκύνησεν, prosekýnisen) to the people of the land, the sons of Heth.
Genesis 23:7 LXX
Abraham is not condemned by God for bowing down before the people of Heth. The context here is that Abraham wants to purchase a burial site for Sarah and is negotiating with the Hittites, along with showing them respect by his gesture.
3 But he himself passed on ahead of them and bowed down (προσεκύνησεν, prosekýnisen) to the ground seven times, until he came near to his brother.
Genesis 33:3 LXX
The context here is that Jacob is returning to Canaan after many years and fears Esau, wanting to reconcile with him peacefully. He does so by showing humility and respect by bowing down to Esau, since Jacob did steal Esau’s blessing. This is proper bowing down and not worship. It would not make sense if it was worship anyway because, again, Jacob is afraid of Esau, seeing Esau with 400 men, thinking that Esau is after Jacob to kill him, and is thus prostrating to show humbleness and humility, to reconcile himself peacefully with Esau, his brother.
6 Now Joseph was the ruler over the land; he was the one who sold to all the people of the land. And Joseph’s brothers came and bowed down (προσεκύνησαν, prosekýnisan) to him with their faces to the ground.
Genesis 42:6 LXX
This is, again, a clear example of proper respect and veneration due to a king. In other words, Joseph’s brothers are recognizing his authority, not his divinity. So no worship here.
8 Now afterward David arose and went out of the cave and called after Saul, saying, “My lord the king!” And when Saul looked behind him, David fell with his face to the ground and prostrated (προσεκύνησεν, prosekýnisen) himself.
1 Samuel 24:8 LXX
Again, this is David acknowledging and respecting God’s anointed king by bowing down to him in reverence and respect. This is not worship. Besides, David, of all people, would know better than to worship a man rather than God. This is also another case of King Saul persecuting David and David, in humility, bows down before him, showing that he has no means of harming Saul despite Saul’s delusion that David wants to take over the throne for himself.
Where Bowing Down to Someone Draws the Line
We have seen that προσκύνησις (proskýnēsis) does not strictly mean or imply worship all the time. It really depends on the context. Thus we know by this that bowing down to someone is not an act of worship, but rather reverence due to whom respect is due.
Just like λατρεία (latreia), the word can be used for both God and man in the Scripture, but the manner in which it is given matters. God is not served, and should not be served, in the same manner that we serve man. Likewise, God is not bowed down to, and should not be bowed down to, in the same way we might bow down to others, as the Japanese have as a custom for example.
10 Then I fell at his feet to worship (προσκυνῆσαι, proskynēsai) him. But he said to me, “Do not do that; I am a fellow servant of yours and your brethren who hold the testimony of Jesus; worship (προσκύνησον, proskynēson) God. For the testimony of Jesus is the spirit of prophecy.”
Revelation 19:108 I, John, am the one who heard and saw these things. And when I heard and saw, I fell down to worship (προσκυνῆσαι, proskynēsai) at the feet of the angel who showed me these things.
9 But he said to me, “Do not do that. I am a fellow servant of yours and of your brethren the prophets and of those who heed the words of this book. Worship (προσκύνησον, proskynēson) God.”
Revelation 22:8-9
This is an example of John improperly bowing down before the Angel showing John the visions of Christ God Almighty. That is why προσκύνησις (proskýnēsis) was rendered as “worship” here in English translations, even though the literal meaning of προσκύνησις (proskýnēsis) is to move towards someone like a dog, whether by prostration or bowing.
Abolishing the Ancient Practice of Bowing Down Before Others?
Now, does this mean that bowing down or prostrating before others should be abolished? In no manner. For the ancients have done this, understanding that bowing down or prostrating in itself is not inherently worship. It is the intent that defines what is worship and what isn’t. For God says elsewhere that He will make others bow down before our feet.
9 Behold, I will cause those of the synagogue of Satan, who say that they are Jews and are not, but lie—I will make them come and bow down (προσκυνήσουσιν, proskynēsousin) at your feet, and make them know that I have loved you.
Revelation 3:9
This is why the Eastern Orthodox preserve the tradition of prostrating and bowing. Depending on the context and intent, it is either respect, honor, and veneration to the holy ones, or worship towards God.
So this is not a contradiction to Exodus telling us not to bow down before any gods or the Holy Angel telling John not to bow down before him.
13 But rather, you are to tear down their altars and smash their sacred pillars and cut down their Asherim
14 For you shall not worship (προσκυνήσητε, proskynísete) any other god, for the Lord, whose name is Jealous, is a jealous God.
Exodus 34:13-14 LXX
See how the same προσκύνησις (proskýnēsis) is being used in both Revelation 3:9 and Exodus 34:13-14? Indeed, it is the intent of the bowing down that defines whether it is respect and honor, or straight up worship.
Now, we are to respect those whom respect is DUE. No more, no less. David bowed down to King Saul because Saul was King. Jacob bowed down to Esau because he wanted to reconcile himself with him in humility and repentance. Abraham bowed down to the sons of Heth to show his respect for them in asking them for a burial site for his wife Sarah.
We bow down to God because He alone is the God, the Supreme Being, the King of All, Lord of Lords, and the source of all authority, life, and blessing.
When we ascribe this awesome beauty and glory to anyone else, we get rebuked as did the Holy Angel when the Holy Apostle John tried to bow down to him with that intent.
Now, why did John even bow down in worship towards the Angel? Shouldn’t he have known better as an Apostle of Christ? As the one worthy enough to receive these heavenly revelations? He did it because he was in an apocalyptic vision, seeing eschatological realities, and encountering an angel mediating divine judgment, glory, and mystery, and was thus overwhelmed by all that he was being exposed to.
When John fell down, he was demonstrating a bodily reflex that happens in the presence of overwhelming glory. He was thinking “This cannot be a creature. For this glory is too great.”. Nevertheless, the Holy Angel reminded John that he was merely a fellow servant, reminding John of the proper veneration he was to ascribe to him as a fellow servant, not the supreme and extreme one that John was offering him.
Again, bowing down is RELATIONAL. It is not inherently worship. It is respect ACCORDING to whom respect is DUE. No more, no less.
Conclusion
So, basically, the word “worship” does not exist in the Bible and it is very misleading to what it truly says. The Bible uses either “λατρεία (latreia)“, which means service, or “προσκύνησις (proskýnēsis)“, which means to move towards someone like a dog.
The word “worship”, which by definition means “the feeling or expression of reverence and adoration for a deity”, doesn’t fully capture what λατρεία (latreia) and προσκύνησις (proskýnēsis) mean since both of these words are crammed under one word with one wrong definition that doesn’t reflect the original definitions of the two words.
This is also the reason why a lot of Protestants think bowing down or prostrating towards someone is worship, and mistakenly think of worship as reduced to emotion + music + personal expression, praising God and “worshipping” Him through music and that is soft, gentle, and uplifting.
The truth is, Scripture endorses the bowing down of people. It also makes it clear that worship is service. It is context and intent that defines whether these things are worship or not.
Nevertheless, I say, by my own opinion, that we should get rid of the word “worship” in the Bible because of how misleading it is to those seeking the Truth, which is Christ. For in ignorance, they mistakenly worship Christ wrong, having another definition of worship than what the Bible has.
But through the prayers of the Holy Fathers, o Lord Jesus Christ, may He guide us all to salvation and Truth, that we may all see, with clarity, what has been spoken since the ancient times and to this day; the Truth, guarded by the One, [True,] Holy, Catholic, and Apostolic Church. Amen.